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Author: Abdullah Jallow

Response to a beloved brother who mentioned his grief to us

Written by Abdullah Jallow on . Posted in Featured, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

الٓمٓ (١) أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ (٢)وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ (٣) أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ (٤) مَن كَانَ يَرۡجُواْ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَأَتٍ۬‌ۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٥) وَمَن جَـٰهَدَ فَإِنَّمَا يُجَـٰهِدُ لِنَفۡسِهِۦۤ‌ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلۡعَـٰلَمِينَ (٦) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَنَجۡزِيَنَّهُمۡ أَحۡسَنَ ٱلَّذِى كَانُواْ يَعۡمَلُونَ (٧) وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حُسۡنً۬ا‌ۖ وَإِن جَـٰهَدَاكَ لِتُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَآ‌ۚ إِلَىَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (٨) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُدۡخِلَنَّهُمۡ فِى ٱلصَّـٰلِحِينَ (٩) وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتۡنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَٮِٕن جَآءَ نَصۡرٌ۬ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا ڪُنَّا مَعَكُمۡ‌ۚ أَوَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِمَا فِى صُدُورِ ٱلۡعَـٰلَمِينَ (١٠) وَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَلَيَعۡلَمَنَّ ٱلۡمُنَـٰفِقِينَ (١١)

Alif-Lam-Mim. Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars; Or those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! Whoever hopes for the Meeting with Allah, then Allah’s Term is surely coming. and He is the All-Hearer, the All-Knower. And whosoever strives, he strives only for himself. Verily, Allah is free of all wants from the ‘Alamin (mankind, jinns, and all that exists). Those who believe [in the Oneness of Allah (Monotheism) and in Messenger Muhammad, and do not apostate because of the harm they receive from the polytheists], and do righteous good deeds, surely, We shall remit from them their evil deeds and shall reward them according to the best of that which they used to do. And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do. And for those who believe (in the Oneness of Allah and other items of Faith) and do righteous good deeds, surely, We shall make them enter in (the entrance of) the righteous (i.e. in Paradise). Of mankind are some who say: “We believe in Allah,” but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah’s punishment, and if victory comes from your Lord, (the hypocrites) will say: “Verily! We were with you (helping you).” Is not Allah Best Aware of what is in the breast of the ‘Alamin (mankind and jinns). Verily, Allah knows those who believe, and verily, He knows the hypocrites. [Surah Al-Ankaboot’ Aayaat 1-11]

Our beloved Salafi brother, close friend and confidant said to us today: “May Allah bless you all. Not by way of compliant  – as I leave my affair to Allah, but by way of information. I’m finding it a bit more difficult today- Qadar Allah. May Allah make it an expiation for me, grant me patience, strength and determination needed during Fitna”. [end of quote] [Footnote a]

We remind ourselves and him, first and foremost that the Messenger, peace and blessings of Allah be upon him, said: “If one of you is afflicted with a calamity, then let him reflect upon his calamity through me (i.e. my death), for indeed it is the greatest of calamities”. [1]

Imam Al-Qurtubi, may Allah have mercy upon him, reported in his Tafsir that Imam Ibn Abdil Barr, may Allah have mercy upon him, said:

“Indeed, he (the Messenger) spoke the truth because the calamity that results from his death is greater than every calamity that will afflict a Muslim after him until the day of judgement. The revelation stopped and Prophethood ceased (forever)”. [2] There is nothing more severe upon the Muslims than the death of Allah’s Messenger, peace and blessings of Allah be upon him, because indeed he was the most trustworthy and perfect guide for the Ummah. [3]

Reflect Upon The Harm Received By The Messengers

Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, said:

Allah tested Prophet Ayyoub, peace be upon him, and Prophet Yaqub, peace be upon him, during the time he lost his two sons, (Yusuf and Binyamin), peace be upon them, along with the profound sorrow that afflicted his heart. Allah says:

وَتَوَلَّىٰ عَنۡہُمۡ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبۡيَضَّتۡ عَيۡنَاهُ مِنَ ٱلۡحُزۡنِ فَهُوَ كَظِيمٌ۬

And he turned away from them and said: “Alas, my grief for Yusuf (Joseph)!” And he lost his sight because of the sorrow that he was suppressing]. [Yusuf. 84]

Allah tested Muhammad, peace and blessings of Allah be upon him, during the initial years of his prophethood, commanding him to call his people to renounce the Shirk and the erroneous beliefs inherited from their ancestors. He communicated this message both privately and publicly, tirelessly day and night. He engaged with them in their social settings, assemblies, and communities, persistently advocating for nearly 13 years, despite enduring significant persecution, a stark contrast to the 40 years of his life before this period during which he faced no harm.

He hailed from a distinguished and esteemed tribe, belonging to a household that was both noble and revered. He grew up with refined manners, earning him the admiration and respect of the people, however, he remained remarkably humble despite his elevated status. The individual possessing these attributes endured significant suffering and encountered profound difficulties. This suffering was exacerbated by ridicule; this one spat in his face, another tried to place his feet on his neck while he was in prostration to his Lord, and yet another placed camel intestines on his back when he prostrated to his Lord. Another seized the collar of his garment in an attempt to strangle him. His uncle, Abu Lahab, relentlessly pursued him, cautioning others by declaring, “He is a liar” and “He is insane.”

The ignorant were stirred up against him, and they hurled stones at him until blood streamed from his feet. Others chose to ostracize him and his close relatives for an extended period, hoping they would perish from starvation. Some individuals subjected his followers to various forms of torment, including forcing them to lie on the scorching sand during the peak heat of the day without access to water. One follower was burned with fire, and the only thing that could extinguish the flames was the fat from his back. A woman among them faced severe torture, but when it became evident that she would not abandon her faith in Islam, she was stabbed in her private area and ultimately killed.

The suffering they endured stemmed solely from the Messenger’s efforts to lead them away from the darkness of Shirk and into the light of Islam. He intended to remove them from corruption and guide them towards righteous behaviour, to steer them away from the wrath of Allah and direct them towards the means of achieving His Pleasure. He sought to divert them from the path of eternal punishment and guide them towards everlasting happiness. Despite the clarity of these truths, they remained oblivious, fixated instead on the fact that he was urging them toward something contrary to their desires.

Furthermore, Allah tested the Prophet peace and blessings of Allah be upon him, through the loss of his parents during his early childhood, followed by the passing of his grandfather, the demise of his uncle who provided him with protection, and the death of his wife who offered him solace. The calamities continued unabated, despite his status as the leader of the children of Adam and his position as the most beloved individual to Allah.

Contemplate these matters to understand, through genuine knowledge, that the competitive strife in which we participate, driven by our desire to attain the pleasures of this world, pales in comparison to the pursuit of Allah’s Pleasure and the everlasting joy of paradise. In contrast, the suffering and challenges of worldly existence that we seek to avoid are insignificant when weighed against Allah’s discontent, His wrath, and the eternal torment of hellfire. Anas Bin Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A person amongst the inhabitants of Hell – who lived the most enjoyable life amongst the people of the world – would be dipped in fire only once on the Day of Resurrection and then it would be said to him, ‘O son of Adam! Did you find any comfort, did you happen to get any material blessing?’ He would say, ‘By Allah! No, my Lord’. Then a person amongst the people of the world would be brought – who lived the most miserable life (in the world) – from amongst the inhabitants of Paradise and he would be dipped once in Paradise, and it would be said to him, ‘O son of Adam! Did you face any hardship? Or had any distress fallen to your lot?’ He would say, ‘By Allah! No, O my Lord, never did I face any hardship or experience any distress’”. [Sahih Muslim. 2807] [4]

Shuraih Al-Qaadhiy, may Allah have mercy upon him, said:

Indeed, when afflicted by a calamity, I praise Allah four times: I praise Allah for not making the calamity greater than what it is. I praise Allah for granting me patience. I praise Allah for the reward I hope for in that calamity and I praise Allah for not placing that calamity in the affairs of my religion. [5]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [6]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [7]

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ

O Allaah! I seek refuge with You against distress and grief, helplessness and laziness, miserliness and cowardice, being heavily in debt and being overcome by men. [Saheeh Al-Bukhaari. Number 2893] [8]

Footnote a: https://salafidawahmanchester.com/2024/09/30/souls-cannot-be-purified-until-they-are-put-to-the-test-by-imam-ibn-al-qayyim-qayyim/

Also read: It may be that you dislike a thing which is good for you

It may be that you dislike a thing which is good for you- [A number of insightful guidelines in this Ayah]

[1] Sahih Al-Jaami As-Sagheer. Number 347

[2] Al-Jami Li-Ahkam Al-Qur’an. Tafsir Surah Al-Baqarah Aayaat 155-157

[3] Shuruh Sunan Ibn Maajah pages 633- 634

[4]An Excerpt from “Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee”. 11/311-313

[5] Shu’ab Al-Eemaan 9507

[6] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[7] https://salafidawahmanchester.com/2019/03/12/shuraih-al-qaadhiys-thankfulness-when-afflicted-with-a-calamity/

[8] https://salafidawahmanchester.com/2020/03/24/grief-distress-helplessness-laziness-miserliness-cowardice-being-heavily-in-debt-and-being-overcome-by-men-the-prophet-used-to-seek-allaahs-refuge-from-these-eight-affairs/

Three robust statements of Shaikh Al-Islam Ibn Taymiyyah

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy

”What is not a proof cannot become a proof through the claim of the one who utilises it to say that it is a proof.” [1]

”It is not permissible that anything is taken to be obligatory or recommended (in the religion) except with a Shariah proof necessitating its obligation or recommendation.” [2]

“Anyone who follows the Messenger, peace and blessings of Allah be upon him, Allah will suffice, guide, aid and provide for him”. [3]

[1] An-Nubuwwaat 66

[2] Al-Qaa’idah Al-Jaleelah 185

[3] Al-Qaa’idah Al-Jaleelah 221

ISIS are called khawarij – Educating Maya Yang

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Messenger, peace and blessings of Allah be upon him, said:

Verily he lives long among you will see a lot of differing, so you must keep to my Sunnah and to the Sunnah of the Khulafaa ar-Rashideen [the rightly guided caliphs]. Adhere to it with your molar teeth (i.e. adhere to it firmly). And beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is a bidah [innovation in the religion], and every bidah is misguidance. [1]

The Messenger, peace and blessings of Allah be upon him, said:

The Jews divided into seventy-one sects, the Christians divided into seventy-two sects and this Ummah will divide into 73 sect. All of them are in the fire except one. So he was asked, “Who are they [i.e. the saved sect] O Messenger of Allaah?” He said, “Those upon that which I and my companions are upon”. [Footnote a]

Hafs Bin Humaid, may Allah have mercy upon him, said: I said to Abdullah Ibn Al-Mubaarak, may Allah have mercy upon him, “How many sects have this Ummah spilt into?’ He said, “The foundation of the sects are four: the Shia, the Harooriyyah (i.e. khawarij), the Qadariyyah, and the Murji’ah. The Shia split into twenty-two sects, Harooriyyah split into twenty-one sects, the Qadariyyah split into sixteen sects, and the Murji’ah split into thirteen sects”. [2]

After Maya [Footnote b] realises that the term Sunni carries significant weight and that one’s affiliation with it is not taken lightly—especially when it comes to understanding deviant sects and their deviations—we will include a precise statement from Imam Al-Barbahari along with a brief commentary from Al-Allamah Salih al-Fawzan to shed more light on this topic. Additionally, we will provide insights from Al-Allamah Rabee Bin Hadi Al-Mad’khali for further clarification. Imam Barbahaaree [329AH], may Allah have mercy upon him said:

It is not permitted for a man to say, “So and so is a person of the sunnah” until he knows that he combines the characteristics of the Sunnah, so it is not said of him, “a person of the Sunnah” until he combines all the Sunnah.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement as follows:

Do not give recommended to a person and a praise of him, except based on knowledge, lest the people become deceived by your praise of him, while he is not what (you have stated about him).  So, when his real affair and path is clear to you, his knowledge and steadfastness, you can give him recommendation. As for giving out praise and recommendation whilst not knowing of anything about him, this is a dangerous recommendation through which the people will be deceived by this person. Had only those who give commendations to the people stopped at that (i.e. put it in its proper place), they would not give recommendation, except for one who fulfils the conditions of (receiving) recommendation because recommendation is a witness, thus, if the recommendation is not correct it will be a false witness. And regarding the statement of Imaam Al-Barbahaaree: “until he knows that he combines the characteristics of the Sunnah”. The characteristics of the Sunnah are to be in creed, knowledge and adherence to the (path) of the pious predecessors. But if there is not in him except a single characteristic of the (sunnah), he is not judged to be from Ahlus Sunnah on the basis of a single characteristic or one thing, then what about the one who does not have anything from that? [3]

Al-Al-Allaamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, was asked: The questioner says: We request a comment from you on this statement: “Indeed both Sunnah and Bidah may be gathered in a man, thus, if the Sunnah is predominant in him, he is a Sunni Salafi. And if bidah is predominant in him, he is an innovator, a misguided one”. Benefit us (i.e. with a comment) and may Allah reward you.

Response: This (statement) is from the [مغالطات-i.e. those misleading statements or affairs that are brought forth for the purpose of deception or sophistry]. There is no doubt that the one in whom Bidah is predominant is an innovator in religious matters, but it is not a condition, for example, that he has thirty (matters) of bidah with him and twenty (matters) of Sunnah, because he may have one bidah with him and thus declared an innovator in religioys matters. Rather the verdict of disbelief may be passed against him. [Footnote c] Because if he adheres to all the Sunnah, but then he says, “Indeed the Qur’an is created”, do we say that the Sunnah is predominant in this (person)? The Salaf (pious predecessors) declared (people) disbelievers due this because the Qur’an is the Speech of Allah and not created. The Salaf held a consensus regarding this. If he says, “I am a Sunni and the Qur’an is created”, we say: ”You are an innovator in religion, a misguided one, rather this innovation of yours is tantamount to disbelief.  Either you recant or else you are a disbeliever.”  We clarify the truth for him and unless he recants, otherwise he is a disbeliever. He rejects the Ruyah (i.e. he rejects the fact that the believers will see Allah on the day of judgement) and says: “I am a Sunni in everything except in this, for I do not believe that Allah will be seen in the Afterlife.” This one (i.e. the person who says this) has belied the Qur’an and the Sunnah.

This principle (i.e. that a person is a Sunni Salafi or an innovator depending whether the Sunnah or Bidah is predominant in him) is false; and how many with a single bidah – among the major bidah- were declared innovators by the Salaf?! Jad Ibn Dirham had two innovations- negation of the attributes of Allah and the statement (i.e. the belief) that the Qur’an is created, whilst he used to pray, observe fasting and worshipped Allah. And how many of Ahlul bidah and the Ubbaad (those dedicated to worship) have numerous (practices) of Sunnah, but alongside this he is an innovator!

Therefore, it is obligated to the Sunni to be solely dedicated to the truth and that his religion (Creed, Methodology and acts of worship) are pure and not stained by anything from the (matters) of bidah. However, if he falls into a Bidah khafiyyah (i.e. an innovation that is obscure or hard to detect), whilst he is desirous of the truth and seeking after it, then if the people were to inform him about it he would recant. So we do not pass the judgement of Tabdee against this person. If he had passed away we ask Allaah to forgive him and we do not pass the verdict of Tabdee against him. If he is alive, we advice him, and unless he accepts (the truth), we pass the verdict of Tabdee against him. [4]

The Shaikh also stated:

All sects of Ahlul Bidah gather truth and falsehood, deny the truth that is with the other sect of Bidah and believes in that which they possess of falsehood. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Allah says:

وَإِذَا قِيلَ لَهُمۡ ءَامِنُواْ بِمَآ أَنزَلَ ٱللَّهُ قَالُواْ نُؤۡمِنُ بِمَآ أُنزِلَ عَلَيۡنَا وَيَكۡفُرُونَ بِمَا وَرَآءَهُ ۥ وَهُوَ ٱلۡحَقُّ مُصَدِّقً۬ا لِّمَا مَعَهُمۡ

And when it is said to them (the Jews), “Believe in what Allah has sent down,” they say, “We believe in what was sent down to us.” And they disbelieve in that which came after it, while it is the truth confirming what is with them]. [Al-Baqarah 91]

The Shaikh also stated: As for the one who falls into an innovation, then he is of categories. he first category: Ahlul-Bid’ah such as the Rawāfid, the Khawārij, the Jahmiyyah, the Qadariyyah, the Mu’tazilah, the Grave-worshipping Sūfīs, the Murji’ah, and whoever is connected to them [in our times] such as al-Ikhwān, at-Tablīgh and those similar to them. For these innovations the Salaf did not make it a condition that the proof be established due to the fact that the ruling upon them is [in accordance to] the innovation. So regarding the Rāfidī, it is said about him, “Innovator (mubtadi’)”. As for the Khārijī, it is said about him, “Innovator”, and so on, regardless of whether the proof is established upon him or not. [5]

This above statement by Al-Allamah Rabee shows that the kahwaarij are Mubtadi’ah, outside the Sunnah and Sunniyyah, and it is well-known that groups like ISIS and Al-Qaeda are offshoots of the Khawarij, thus, they have exited the Sunnah and Sunniyyah.

Must now listen and read on these links regarding ISIS and Al-Qaeda

 

https://abukhadeejah.com/the-evils-of-modern-day-terrorism-and-its-roots-al-qaeda-isis-the-nusra-front-etc/
https://abukhadeejah.com/free-leaflet-combatting-isis-al-qaeda-islamist-insurgencies-worldwide/
https://abukhadeejah.com/isis-in-iraq-syria-ibn-kathir-died-774-ah-if-the-khawaarij-ever-gained-strength-in-iraq-and-syria-there-would-be-mass-killing/

https://islamtees.uk/2020/06/14/a-historical-look-at-the-splitting-of-the-muslim-ummah/

Footnote a:

All in the fire except one

Footnote b: Maya stated in the guardian [Friday 3 January 2025 00.59 GMT

Footnote c:

The Ruling On Takfeer by Shaikh Fawzaan
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1

[1] Sahih Abi Dawud 4607
[2] Al-Ibaanah by Imam Ibn Battah 1/379-380
[3] It’haf Al-Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree. 2/275-276]
[4] Source:   بهجة القاري بفوائد منهجية ودروس تربوية من كتاب الإعتصام بالكتاب والسنة من صحيح البخاريPages 92-93 Question number 13.
[5 https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [39 of 80]

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

إذا أديت النصيحة لا تكثر من الكلام، ولا تكثر من القيل والقال؛ لأن هذا الفعل أفسد الأخلاق، ويُفسد النفوس، فالكلام بقدر الحاجة، وبقدر ما تحقق من المصلحة والخير للناس، وبقدر ما تدفع عنهم الشر، والشيء إذا زاد عن حده انقلب إلى ضده

When offering advice, neither speak too much nor too much Al-Qeel Wal Qaal as this action corrupts manners and corrupts the souls. Thus, speech ought to be measured based on what is necessary, what actualises benefit and goodness for the people, and what wards off evil from them. When something surpasses its appropriate boundaries, it alternates to its opposite. [paraphrased]

Sharh Kitaab Al-Fitan Min Sahih Al-Bukhari. p65

Interactions Comparable to Nourishment, Medication, Ailments, and Ingesting Poison

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

The first group is those whose companionship is akin to nourishment, essential for both morning and evening. One leaves it once their needs are fulfilled, and returns to it when in need. These people are those who know Allah, His commandments, the plots employed by His enemies, the diseases of the hearts, and the remedies to heal them. They are sincere to Allah, His Messenger, and His creation, and their company brings forth comprehensive benefits.

The second group is those whose companionship can be compared to vital medication needed during periods of illness. Thus, you do not need to intermingle with them as long as you are healthy. These are people one cannot do without when it comes to beneficial aspects of life, such as sustaining a livelihood, fulfilling various dealings, engaging in partnerships, seeking consultation, receiving medical aid, and so forth.

The third group is those whose companionship resembles various diseases, each with its level of severity and mildness. Within this group, there is one whose companionship is akin to a chronic illness. This particular person does not bring any benefit to your religious or worldly matters, and in fact, associating with them may result in a loss in either or both aspects of your life. Therefore, if you engage with this person, it would be like a disease that could ultimately lead to your demise. Among them, there is one whose companionship is comparable to a toothache whose pain intensifies, but abates once the toothache disappears.

The fourth group is those whose companionship is utterly destructive, and associating with them is akin to consuming poison. Common indeed is this among the people! May Allah not increase their numbers, and they are the advocates of misguidance and innovation in religious matters. They obstruct others from following the path of the Messenger, peace and blessings of Allah be upon him, and instead call to that which is in opposition to it. They divert people from the path of Allah and strive to distort it, presenting innovation in religious matters as if they were part of the Sunnah, and misrepresenting virtues as vices and vices as virtues. Whenever you establish pure Islamic monotheism among them, they say, “You have degraded the Awliyaa [friends of Allah]”. [Footnote a] And when you adhere strictly to the path of the Messenger, they say, “You have invalidated the adherence to the path of the Imams”. [Footnote b] Furthermore, when you enjoin what Allah and His Messenger have commanded and forbid what they have forbidden, they say, “You are subjecting people to trials”. [Footnote c] [1]

—————————————-

Footnote a:

Al-Allamah Muqbil Bin Hadi Al-Wadi’i, may Allah have mercy upon him,stated: Allah, Glorified and Exalted be He, said:

وَعَجِبُوٓاْ أَن جَآءَهُم مُّنذِرٌ۬ مِّنۡہُمۡ‌ۖ وَقَالَ ٱلۡكَـٰفِرُونَ هَـٰذَا سَـٰحِرٌ۬ كَذَّابٌ
أَجَعَلَ ٱلۡأَلِهَةَ إِلَـٰهً۬ا وَٲحِدًا‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ عُجَابٌ۬
وَٱنطَلَقَ ٱلۡمَلَأُ مِنۡہُمۡ أَنِ ٱمۡشُواْ وَٱصۡبِرُواْ عَلَىٰٓ ءَالِهَتِكُمۡ‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ۬ يُرَادُ
مَا سَمِعۡنَا بِہَـٰذَا فِى ٱلۡمِلَّةِ ٱلۡأَخِرَةِ إِنۡ هَـٰذَآ إِلَّا ٱخۡتِلَـٰقٌ
أَءُنزِلَ عَلَيۡهِ ٱلذِّكۡرُ مِنۢ بَيۡنِنَا‌ۚ بَلۡ هُمۡ فِى شَكٍّ۬ مِّن ذِكۡرِى‌ۖ بَل لَّمَّا يَذُوقُواْ عَذَابِ

And they wonder that a warner (Prophet Muhammad) has come to them from among themselves! And the disbelievers say, “This (Prophet Muhammad) is a sorcerer, a liar. Has he made the aaliha (gods) (all) into One Ilaah (God – Allah). Verily, this is a curious thing!” And the leaders among them went about (saying), “Go on and remain constant to your aaliha (gods)! Verily, this is a thing designed (against you)! We have not heard (the like) of this among the people of these later days. This is nothing but an invention! Has the Reminder been sent down to him (alone) from among us?” Nay! But they are in doubt about My Reminder (this Qur’an)! Nay, but they have not tasted (My) Torment! [Surah Sa’d. 4-8]

So, you say to the Raafidah, “Indeed, it is shirk to invoke other than Allah with regards to seeking benefit and protection from harm in a matter which none can (fulfil) besides Allah. It is not permissible to invoke Ali Ibn Abee Taalib [may Allah be pleased with him] or other than him amongst the dead [may Allah have mercy upon them] because Allah [The Mighty and Majestic] said:

وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ
إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكۡفُرُونَ بِشِرۡڪِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ۬

And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything). O mankind! it is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of all praise. [Surah Fatir. 13-14]

And Allah said:
وَمَنۡ أَضَلُّ مِمَّن يَدۡعُواْ مِن دُونِ ٱللَّهِ مَن لَّا يَسۡتَجِيبُ لَهُ ۥۤ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ وَهُمۡ عَن دُعَآٮِٕهِمۡ غَـٰفِلُونَ
وَإِذَا حُشِرَ ٱلنَّاسُ كَانُواْ لَهُمۡ أَعۡدَآءً۬ وَكَانُواْ بِعِبَادَتِہِمۡ كَـٰفِرِينَ

And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.’ [Surah Al-Ahqaf. 5-6]

And Allah said:
وَمَن يَدۡعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ لَا بُرۡهَـٰنَ لَهُ ۥ بِهِۦ فَإِنَّمَا حِسَابُهُ ۥ عِندَ رَبِّهِۦۤ‌ۚ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلۡكَـٰفِرُونَ

And whoever invokes (or worships), besides Allah, any other ilaah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kaafiroon (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful.’ [Surah Al-Muminoon. 117]

And if you say, “Indeed others have joined them (i.e. the Mushrikoon) in this (affair”, so I say, “Whoever joins them in this (affair of shirk) is similar to them”. Read https://www.manhaj.com/manhaj/articles/xyjjc-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5—on-those-who-worship-the-righteous.cfm

Allah said:
وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ‌ۖ فَإِن فَعَلۡتَ فَإِنَّكَ إِذً۬ا مِّنَ ٱلظَّـٰلِمِينَ
وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرٍّ۬ فَلَا ڪَاشِفَ لَهُ ۥۤ إِلَّا هُوَ‌ۖ وَإِن يُرِدۡكَ بِخَيۡرٍ۬ فَلَا رَآدَّ لِفَضۡلِهِۦ‌ۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦ‌ۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zaalimoon (polytheists and wrongdoers). And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.’ [Surah Yunus. 106-107]

When you convey these verses and what is similar to them to the (Rawaafid), and then say to them, “Indeed, is it permissible to call upon the dead and seek deliverance and rescue from them?” They (say), “You are a Wahhaabi. You hate the family of the Prophet [peace and blessings of Allah be upon him]”. This is the same regarding the extreme Soofees when you say, “Indeed, the Awliyaa can neither benefit nor harm”, they say, “You hate the Awliyaa”. Indeed, mighty is the statement that comes out of the mouths of these two sects; they utter nothing but a lie! [2]

Footnote b:

https://abukhadeejah.com/taqleed-blind-following-four-imams-salafis/

https://www.salafisounds.com/cling-to-the-sunnah-and-avoid-taqleed-tele-link-with-abu-khadeejah-abdul-wahid/

Footnote c:
https://abukhadeejah.com/the-great-virtue-and-principles-of-enjoining-the-good-and-forbidding-evil-by-imam-al-barbahari-d-329h-and-al-fawzan/#:~:text=’%20Rather%20you%20should%20enjoin%20the,just%20go%20along%20with%20them.

[1]An Excerpt from “Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 3/467-469

[2]An Excerpt from “Ilhaadul Khomeini Fee Ardil Haramayn”. Pages 206-207

[23] The Ascent and Decline of The Ottoman Empire

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Sultan Muhammad IV

This sultan was born in the year 1051 AH and assumed responsibility at the age of seven. Europe perceived that the time had come to undermine the Ottoman Empire; thus, a coalition was formed comprising Austria, Poland, Venice, the Knights of Malta, the Pope, and Russia, which was referred to as the “Holy League.” This alliance aimed to counter the Islamic expansion that had approached every household in Eastern Europe due to the valiant efforts of the Ottomans. Consequently, a Crusader assault was launched against the territories of the Ottoman Empire. During this period, the Köprülü family emerged, playing a significant role in repelling enemy attacks and strengthening the state. The Grand Vizier, Mehmed Köprülü, who passed away in 1072 AH (1661 CE), restored the empire’s prestige, and his son, Ahmad Köprülü, followed in his footsteps by refusing to negotiate peace with Austria and Venice. He led an army against Austria and succeeded in capturing the formidable fortress of Nötsch, located east of Vienna, on the 25th of Safar, 1074 AH (September 28, 1663 CE). During the tenure of this Grand Vizier, France sought to draw closer to the Ottoman Empire and renew privileges; however, the Grand Vizier rejected this overture. France then resorted to threats, with King Louis XIV sending a French ambassador along with a naval fleet, which only strengthened the Grand Vizier’s resolve. He asserted, “The privileges were a grant, not a treaty that must be enforced.”

The death of the Grand Vizier, Ahmad Koper Yelli, marked a period of decline for the Ottoman Empire. During this time, Austria launched an attack on Hungary, seizing the fortress of Nohazl, as well as the cities of Pest and Buda. Additionally, the King of Poland invaded the province of Moldavia, while Venetian ships raided the coasts of the Morea and Greece, capturing Athens and Corinth in the year 1097 AH, among other cities.

Sultan Sulayman II

He was born in 1052 AH and ascended to the throne following his brother, Muhammad IV, in 1099 AH. During his reign, the decline of the Ottoman Empire continued, and the hostility of its enemies intensified. Austria seized numerous territories and cities, including Belgrade in 1099 AH, while Venice occupied the eastern Dalmatian coast along with certain areas in Greece. The empire faced a series of defeats during this period. However, a significant figure emerged, Grand Vizier, Mustafa bin Muhammad Köprülü, who followed in his father’s footsteps. He treated Christians with kindness and also imposed severe penalties on anyone who hindered them from practicing their religion [Footnote a], thereby winning the support of the Christian population within the empire. As a result of the fair treatment of Christians, the inhabitants of Morea rose against the Catholic Venetians, driving their army from the region due to the oppression they faced and their forced conversion to Catholicism. They willingly sought the protection of the Ottoman Empire, assured of their religious freedom.

On the 26th of Ramadan in the year 1102 AH, corresponding to June 23, 1691 AD, Sultan Sulayman II passed away without leaving an heir at the age of 50, having ruled for three years and eight months.

Sultan Ahmad II (1102 – 1106 AH / 1690 – 1694 CE):

He ascended to the throne in 1102 AH following the death of his brother Sulayman II. During his reign, the Grand Vizier Mustafa Koprulu, who was highly beneficial to the Ottoman state, was killed in battle. He was succeeded by the Grand Vizier Gi Ali Pasha Ariji, who proved to be ineffective. The Republic of Venice occupied several islands in the Aegean Sea during this period. Sultan Ahmed II’s reign was brief, concluding in 1106 AH / 1694 CE, characterized by minor skirmishes. Following his death, the throne was inherited by his nephew, Mustapha II, son of Muhammad IV.

Sultan Mustafa II (1106 – 1115 AH / 1694 – 1703 CE):

He was born in 1074 AH, he ascended to the throne in 1106 AH (1694 AD) as the son of Sultan Muhammad IV. During his reign, the Islamic influence began to wane in Eastern Europe, attributed to a decline in religious practice, a weakening of the spirit of Jihad, and the infiltration of defeatist sentiments within the nation. The harshness of the Crusader attacks on the Ottoman territories further exacerbated this situation. Notably, during his rule, the Treaty of Karlowitz was signed in 1110 AH (1699 CE) near Zagreb along the Danube River with Russia. According to the terms of this treaty, the Ottomans withdrew from Hungary and Transylvania, marking a troubling chapter in the history of some Ottoman rulers, as they retreated from battles, leaving Muslims vulnerable to an adversary devoid of compassion and mercy. Consequently, all the states that had previously paid tribute began to refuse payment, while Christian nations united against the Ottomans, collaborating to thwart the expansion of the empire and to work towards its division, driven by fears of the spread of Islamic influence. The Ottoman concession of its territories signified the beginning of their withdrawal from Europe and marked the transition into an era of rapid disintegration and decline. Following the intervention of the Janissaries and their demand for the deposition of the Grand Vizier, which the Sultan refused, they resolved to depose him. He passed away four months later.

Sultan Ahmad III (1115 – 1143 AH / 1703 – 1730 CE):

During his reign, the banner of Jihad was raised [Footnote b], and the state succeeded in reclaiming Moldavia and Azov. The struggle against Russia continued, culminating in a significant blow when Ottoman fighters besieged the Russian Tsar and his consort, along with 200 fighters who were on the verge of capture. However, treachery fueled by the allure of wealth led to the lifting of the siege and the estabilishment of the Treaty of Kucuk Kaynarca in Jumada al-Akhirah in 1123 AH with the Russians. This treaty resulted in the evacuation of the city of Azov to the Russian Crusaders and a commitment not to interfere in the affairs of the Cossacks. Consequently, Sultan Ahmad III dismissed the Grand Vizier, Baltaji Pasha, and the Jihad against the Russians persisted. Meanwhile, the Netherlands and England deemed it in their interest to halt the war, leading to their intervention and the signing of the Treaty of Edirne in 1125 AH / 1716 CE, in which Russia ceded all territories it had seized along the Black Sea coast, while simultaneously relinquishing its payments to the Crimean rulers.

The Ottomans achieved victory over the Venetians in the west, capturing Crete and several other islands. In response, the Venetians sought assistance from Austria to reclaim their lost territories from the Ottoman Empire, but the request was denied. This led to a conflict between the two parties, resulting in an Austrian victory and the fall of Belgrade in 1717. Subsequently, a peace treaty was established in 1718, facilitated by the mediation of Britain and the Netherlands. A peace treaty was concluded in Sarovitz, which resulted in the Austrians seizing Belgrade, a significant portion of Serbian territory, and part of Wallachia. The coasts of Dalmatia (eastern Adriatic) were retained by Venice, while the region of Morea was returned to the Ottomans. Additionally, the treaty allowed Catholic clergy to regain their former privileges in Ottoman lands, enabling both the clergy and Austria to intervene in Ottoman affairs under the pretext of protection. A separate agreement stipulated the freedom of trade for merchants from the signatory states of the treaty. Consequently, Austria acquired the right to protect foreign traders within the Ottoman Empire.

When the Russians observed the weakness of the Ottomans, they requested permission for traders and pilgrims to Jerusalem to pass through Ottoman territories without paying any fees. The Ottomans agreed to this request. Meanwhile, the Ottomans occupied Armenia and Georgia, while Peter the Great seized Dagestan and the western shores of the Caspian Sea due to the decline of the Safavid state. A potential war between the two sides was averted thanks to French mediation at Russia’s request, allowing each party to maintain control over the territories they had entered without interference from the other. However, the Safavids rallied and engaged the Ottomans in battle, but they were defeated, losing Tabriz, Hamadan, and several fortresses. A peace treaty was subsequently established in 1140 AH / 1728 AD. During this period, the Janissaries revolted, deposing the caliph and installing his nephew in his place.

Foreign Influence

A small number of Ottomans advocated for reforms aimed at adopting the methods that had enabled Europe to achieve its strength, particularly in military organization and modern weaponry. Damad Ibrahim Pasha, who held the grand vizierate during the reign of Sultan Ahmad III, was the first Ottoman official to recognize the importance of engaging with Europe. He established regular communications with European ambassadors residing in Istanbul and sent Ottoman envoys to European capitals, notably Vienna and Paris, for the first time. The role of these ambassadors extended beyond merely signing trade and diplomatic agreements related to previously established treaties; they were also tasked with providing the state with insights into European diplomacy and military strength. This signified a breach in the Ottoman iron curtain and an acknowledgment of the reality that the Ottomans could no longer ignore the internal developments occurring in Europe. The influence of Europe began to manifest in the construction of palaces, as well as in the extravagance and opulence that people significantly partook in. This prompted the wealthy and the elite to seek to adopt European customs related to furnishings, home decoration, palace construction, and garden creation. The emergence of foreign traditions in their desires and extravagance became increasingly evident. [Footnote c] This period marked the beginning of the modern Ottoman literary movement, characterized by a surge in translation efforts into the Turkish language. Sultan Ahmed also dispatched envoys to France to observe its factories and the achievements of French civilization. Additionally, a printing office was established in Istanbul. [An Excerpt from Ad-Dawlah al-Uthaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/339 – 344]

———————————-

Footnote a:

Allah said:

لَآ إِكْرَاهَ فِى ٱلدِّينِ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا وَٱللَّهُ سَمِيعٌ عَلِيمٌ

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in everything worshipped besides Allah and believes in Allah (by worshipping Him alone and follow Muhammad), then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. [Al-Baqarah 256]

Footnote b:
https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

Footnote c:
https://abukhadeejah.com/muslim-lifestyles-choices-and-adopting-non-muslim-practices-that-conflict-with-islamic-teachings-islam-4-1/

Protection

Written by Abdullah Jallow on . Posted in Basics, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Ibn Rajab, may Allah have mercy upon him, reported that Imam Al-Hasan Al-Basri, may Allah have mercy upon him, said:

“Whoever adheres to four matters, Allah will protect him from shaytan and safeguard him from the fire of hell: the one who controls himself when desirous of something, when in a state of fear, when inclined towards lowly desires and when angry”.

These four matters mentioned by Al-Hasan are the beginning of every evil. Being desirous of something is the heart’s inclination towards it. The one who has a desire for something may be led to seek after it through every path, but it may be that most of what is connected to this thing is unlawful and maybe the thing itself is unlawful.

Fear: When a person fears something, he looks for every means to repel it; but it maybe most of that is unlawful.

Lowly desires: It is the soul’s inclination towards what gives it enjoyment and may incline towards the unlawful, such as fornication, theft and alcohol consumption; rather may incline towards disbelief, magic, hypocrisy and bidah.

Anger: It is a rush of blood to the heart out of seeking to repel harm when one fears that it will befall him or out of seeking revenge against the one who harmed you. Many unlawful deeds results from this, such as murder, hitting people and various types of oppression and transgression, as well as many unlawful statements, such as slander, insult and lewd speech.

Jaami’ul Uloom Wal-Hikam 193-194]

 

A Fabricated Narration About Our Noble Father, Prophet Adam

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah ennobled and favoured Adam, peace be upon him, with great specific qualities mentioned in the Qur’an and the Sunnah. Allah created him with His two Noble Hands, as He said:

قَالَ يَـٰٓإِبۡلِيسُ مَا مَنَعَكَ أَن تَسۡجُدَ لِمَا خَلَقۡتُ بِيَدَىَّ

(Allah) said: “O Iblis (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands”. [Sad. 75]

The angels prostrated to him [Footnote a] after he was created. Allah said:

فَإِذَا سَوَّيۡتُهُ ۥ وَنَفَخۡتُ فِيهِ مِن رُّوحِى فَقَعُواْ لَهُ ۥ سَـٰجِدِينَ
فَسَجَدَ ٱلۡمَلَـٰٓٮِٕكَةُ ڪُلُّهُمۡ أَجۡمَعُونَ
إِلَّآ إِبۡلِيسَ ٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِينَ

So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him.” So the angels prostrated themselves, all of them: Except Iblis (Satan) he was proud and was one of the disbelievers. [Sad. 72-74]

Allah entered him and his wife into paradise, as Allah said:

وَقُلۡنَا يَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ وَكُلَا مِنۡهَا رَغَدًا حَيۡثُ شِئۡتُمَا

And We said: “O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will”. [Al-Baqarah. 35]

These specific qualities have been gathered in the long hadith regarding the intercession reported by Abu Hurairah, may Allah be pleased with him. [Al-Bukhari 3340]

The physical traits of Prophet Adam, peace be upon him

He was tall – 60 cubits, very good looking. Abu Hurairah, may Allah be pleased with him, reported that the Messenger, peace and blessings of Allah be upon him, said: Allah created Adam, making him 60 cubits tall. When He created him, He said to him, “Go and greet that group of angels, and listen to their reply, for it will be your greeting (salutation) and the greeting (salutations of your offspring”. So, Adam said (to the angels), As-Salamu Alayum (i.e. Peace be upon you). The angels said, “As-Salamu Alayka wa Rahmatullah”(i.e. Peace and Allah’s Mercy be upon you)”. Thus the angels added to Adam’s salutation the expression Wa Rahmatullah. Any person who will enter Paradise will resemble Adam (in appearance and figure). People have been decreasing in stature since Adam’s creation. [Al-Bukhari. 3326]

The Claim That Adam Perform Tawassul [Footnote b] By The Virtue And Status of The Prophet [i.e. that he sought Allah’s forgiveness by virtue and status of Muhammad, peace and blessings of Allah be upon him

The followers of vain desires and proponents of innovation in religious matters claim that when Adam, peace be upon him, ate from the forbidden tree, he performed Tawassul through the Prophet’s status as means of getting what he desired whilst supplicating, thus Allah accepted his repentance.

They used as proof that Umar Ibn Al-Khattab, may Allah be pleased with him, said: When Adam committed his mistake he said, “O my Lord! I am asking you to forgive me for the sake of Muhammad”. Allah said, “O Adam! And how do you know about Muhammad whom I have not yet created?” Adam replied, “O my Lord! After You created me with Your hand and breathed into me the soul you created, I raised my head and saw written on the heights of the Throne: Laa Ilaaha Illal laah Muhammadun Rasoolul laah, so I knew that You would not place next to Your Name but the most beloved one of Your creation”. Allah said, “O Adam! You have spoken the truth, indeed he is the most beloved of the creation to Me, so indeed I have forgiven you, and were it not for Muhammad I would not have created you”.

Falsity of this above narration from a number of angles:

The narration is a fabrication and a lie. It has not been reported with an established (authentic chain of narration) from the Prophet, peace and blessings of Allah be upon him. In the chain of this hadith, there are narrators who were found guilty of lying and fabricating narrations. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said, “It has no basis and it is from the fabricated reports that are narrated by some of the common people- neither any of the Imams of Islam used it as proof nor depended on it.

Indeed Adam, peace be upon him, received words from his Lord and his Lord forgave him. It is not established that he performed Tawassul by the status and virtue of the Prophet or his honour. Had this been established, the explainers of the Qur’an would not have refrained from reporting it from the pious predecessors while explaining these words which Adam received.

Repentance from the sin was established through acknowledgement of the sin and seeking forgiveness, and this was based on the statement:

قَالَا رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ

They said: “Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [Surah Al-A’raaf. Aayah 23]. If forgiveness is received due to repentance, the goal has been achieved and there is no need for anything other than it.

If Adam did say this [i.e. made Tawassul by way of the Prophet’s virtue and status] and fulfilled repentance through it, the Ummah of Muhammad would be more worthy of it than him and the Prophet would have commanded them to supplication with this supplication and legislate it for them; however he did not command them to do so, nor legislated it, nor has this been transmitted from any of the companions, nor from any of the righteous scholars. Thus, this shows the falsity of this affair.

It is known by necessity that other people besides Adam, such as the disbelievers and the wicked sinners, do not do so in the (name, honour, status etc) of anyone when they repent to Allah, therefore how can Adam be in need of this in his repentance that which is not needed by anyone amongst the sinners, neither a Muslim nor a disbeliever! [An Excerpt from Mawsu’ah Al-Aqeedah 1st edition 1439H 2018. 1/9- 12]

——————————————

Footnote a: Imam Abdul Aziz Ibn Baz, may Allah have mercy upon him, said about the Sujud that used to perform out of respect in the time of some of the Prophets before Muhammad:

At that time, the act of Sujud was permissible as a form of respect and greeting, rather than as an act of worship. Just as the angels prostrated to Adam out of honor and reverence, this prostration is not intended for worship but rather for greeting and respect. It was allowed in the religious practices of previous nations, however, in the Shariah brought by Muhammad, peace and blessings of Allah be upon him, such an act is prohibited. It is reported that he stated, “If I were to command anyone to prostrate to another, I would command a woman to prostrate to her husband due to the significant rights he holds over her.”

https://binbaz.org.sa/fatwas/18299/%D9%85%D8%A7-%D8%AA%D9%82%D9%8A%D9%8A%D9%85-%D9%83%D8%AA%D8%A7%D8%A8-%D8%A8%D8%AF%D8%A7%D9%89%D8%B9-%D8%A7%D9%84%D8%B2%D9%87%D9%88%D8%B1-%D9%88%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%B3%D8%AC%D9%88%D8%AF-%D9%84%D8%BA%D9%8A%D8%B1-%D8%A7%D9%84%D9%84%D9%87-%D9%84%D9%84%D8%AA%D8%AD%D9%8A%D8%A9

Footnote b:

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [38 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy..

Indeed diverting from the methodology of the prophets in Dawah is (tantamount) to deviation towards misguidance and destruction. This is because Allah, The Blessed and Most High, laid down and ordained this methodology for all the Prophets.

If the people have Shi’aaraat (i.e. distinguishing principles, doctrines, calls, slogans), we do not have except the Shi’aar (distinguishing principle, doctrine, call) of the Prophets.

If the people have methodologies, we do not have except the methodology of the Prophets, peace and blessings of Allah be upon them.

The Qur’an is the greatest testimony and Allah has often repeated these testimonies and reiterated them in many of the verses.

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ

And verily, We have sent among every Ummah (community, nation) a Messenger (saying): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” [An-Nahl: 36]

Every Messenger said this to his nation and appeared to his people with this call – the call to Tawheed–and to turn away from Taghut.

Al-Mulakh-khasul Jameel Fee Bayaani Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Tadeel. 1/67

Companionship

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Abu Hurairah, may Allah be pleased with him, said: The Messenger, peace and blessings of Allah be upon him, said, “A man is upon the religion of his bosom friend, so let one of you look to who he befriends”.

Al-Allamah Zaid bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

This hadith contains a Prophetic wisdom and a tremendous advice to the Muslims – that they accompany the best people and be distant from the evil people, for indeed the one who accompanies the best people will be [benefited] through good statements and deeds that are pleasing to Allah [The Blessed and Exalted], and one’s status raised in the sight of Allah. On the contrary, the one who accompanies evil people and his soul inclines towards them, he’ll earn abundant evil and turn away from good, and thus he’ll be a loser in this world, in the grave and in the afterlife.

Indeed, the Prophet gave an example regarding a good companion and an evil companion, saying: “The example of a good companion and a bad companion is like that of the seller of musk and the one who blows the blacksmith’s bellows. So, as for the seller of musk, then either he will grant you some, or you buy some from him, or at least you find a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes or you will get an offensive smell from him”.

This hadith contains proof that a person is upon the religion of his close friend – the one he loves, upon the path of the one he loves, the one he sits with and speaks to. Therefore, choose the most virtuous and the best of friends – the one who reminds you [i.e. about Allah, your obligations etc] when you forget and encourage you.

An Excerpt from At-ta’leeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/17